An excerpt from Classical Civilizations of Tanvoma and Surrounding Regions by Momal Zultan.

Gageri Niwoyi: the Rise of Pre-Classical Viyolasa

Though far from the first state to emerge on the west coast of Tanvoma, Viyolasa perhaps has one of the most interesting stories. The veracity of some of the city's early history is disputed due to the heavy mythologization of early historical figures and events in Luturru culture, but the independent verification of Viyolasa's origin in Asorian and Athalassãn chronicles causes me to be comfortable recounting those stories here.

The story of Viyolasa starts in the neolithic with the settlement of Dhoyalam. The age and first establishment of this village is entirely unknown, but it's name has been passed down in both textual and oral sources, so it's safe to say it was of some import even before the classical period. Dhoyalam was ostensibly a large coastal village built near the eastern edge of the Abanye Peninsula. Though initially only inhabited by a single family, it appears to have become one of the earlier sites of Lamshungti, eventually holding an unknown but significant number of families at once.

At this point, it becomes inaccurate to refer to the settlement as Dhoyalam, as a lam by definition only contains a single family. This early settlement is never given a name in Abanye folk history, so I will refer to it as Dhoyalam for the sake of convenience. Curiously, the original village is described as immediately coastal, but the oldest surviving foundations are found over a kilometer inland. It isn't known whether the settlement moved inland due to some outside influence, or whether Dhoyalam was never as close to the coast as it is described.

Dhoyalam became sizable some time before the Asorian conquest, at least 4 centuries before, but lacked any central power structure or unified identity, with each family following their own Watum and maintaining their own sovereign identity. The catalyst for change in Dhoyalam came in the form of one of a major mythological and dhistorical figure in Abanye culture: Gageri Niwoyi.

Born Kahr Dhoya, Niwoyi rose to become Watum of Dhoyalam, recieving the name Zahrh-Kahr Dhoya when he came of age. Niwoyi is descried as a brave yet peculiar Watum, choosing to always travel with merchants on even routine trading expeditions. These expeditions are never described in detail, but given the prevalence of Malachite-painted pottery in Dhoyalam, it can be assumed these were trade expeditions to Mu-Shinye lands.

A turning point in Zahrh-Kahr's life came several years after he became Watum. He left to conduct trade in Na Honded lands, and returned almost 3 months late. According to the stories, the village he and his men were residing in had been violently attacked by a nearby Mieca village, but the men recognized Zahrh-Kahr's incredible promise and allowed him to live among them while he learned their ways. While the veracity of this story is suspect (particularly the claim that Mieca allowed Zahrh-Kahr freedom out of respect to him individually, rather than out of their historically attested infatuation with West Tanvoma culture), the fact is that Zahrh-Kahr returned a changed man.

Zahrh-Kahr returned to Dhoyalam with new weapons and tactics, but most importantly with a transformed view of power and politics. He took on the name Gageri Niwoyi (meaning "son of Niuoi" in the Miecan language), claiming he had been taught the nature of power and success by a mighty northern warlord. According to the legends, upon seeing the luck and enlightenment Gageri Niwoyi had been bestowed, all of the lam fell in line behind him. While this is technically possible, the truth is likely more nuanced.

In reality, it is unlikely that Gageri Niwoyi's seizure and consolidation of power was unlikely to be uncontested. No records of his rise to power remain, but we can make some inferences. In all likelihood, any lam with a familial connection to Dhoyalam would have fallen immediately into line. Additionally, seeing the promise of strength and the increasing solidarity of other lam, those lam considered weakest, smallest, or of low social standing would also have fallen in line behind Gageri Niwoyi.

It is likely that once he gained this support, Gageri Niwoyi felt comfortable declaring himself Isha of Viyolasa. Both of these names were coined by Gageri Niwoyi, but have traceable etymologies. Isha appears to derive from the Ka-Shinye's legendary founder, Ami-Ishar (who Gageri Niwoyi notably idolized). Viyolasa loosely means "City of Viyol" and claims an implicit connection to both the dragons and Athalassã. Even in his use of names, Gageri Niwoyi was careful to legitimize himself and his state.

Though there is no evidence of violent struggle, it is likely that once his power was solidified, Gageri Niwoyi seized assets and land, and crushed any dissent. By the later years of his rule, Viyolasa was a large and established city with control over both its surrounding land and an overseas territory in Mu-Shinye land. He is described as owning a great palace that was built for him by the people as thanks for uniting them (a common theme in Gageri Niwoyi myth is the unification of Abanye bringing out the hidden strength that independent lam could never hope to achieve). This palace is known to exist due to the foundations that have been discovered dating to the appropriate time, as well as attestations in Asorian records from the Abanye campaign 70 years later. Gageri Niwoyi is also described as commanding a powerful navy and a hoard of archers and mace-men, though the actual size of these forces was probably no greater than three hundred, given the population of Viyolasa's land.

Regardless of the veracity of individual myths and claims of uncontested power, Gageri Niwoyi was almost certainly a real and significant player in Abanye history. He secured the first true state in Abanye land, and was responsible for the rise to greatness of one of Tanvoma's most significant cities. Though the sovereignty of his state would fall to the Asorians only decades after his death, his impact on the region is immeasurable.

In Conclusion: The Abanye ruler Gageri Niwoyi rose to power after adopting ideas of rulership and rule by might from the Northern Mieca. Under his rule, the powerful city-state Viyolasa emerged with him as self-proclaimed Isha, signifying the first time numerous lam united under a single family and man.

Discussion Questions:

• Are myths an unsuitiable source for information on the rule and life of figures like Gageri Niwoyi? Why or why not?
• Do you consider it unlikely that Gageri Niwoyi secured power mostly uncontested? If so, what aspects of Abanye culture could explain such a retelling.
• What is the significance of the names Gageri Niwoyi chose for both himself and his state? Is appeal to prestige culture a major theme in his rise to power?
• Have you heard of Gageri Niwoyi before reading this text? If so, what did you hear about him, and how have your perspectives changed after this reading?